The name is absent

racial characteristics of these two groups. In 1990, these
two groups were not accepted as Anglo-Indians.

The chapter explained some of the reasons for
fragmentation. These may be found in artifacts of social
class and geographical differences in the Anglo-Indian
community. Anglo-Indian associations which participated in
the survey, each contained

... psychologically the whole within
themselves, that is, they . . . cognitively
represented the group to themselves and acted
in terms of that cognitive representation.
(56)

The data collected in the field study supports the argument
that, if there has to be a collective survival by all
Anglo-Indians, the crisis can only be relieved by the
ethnic pluralists in the Anglo-Indian community. The
Anglo-Indians have developed as a community all over India,
and there is a need to decrease the fragmentation, and
improve interpersonal relationships.

It is the interpretation of the chapter that the data
collected in the field study is purely quantitative. The
size of the community acting with solidarity will increase
resources for the schools. Solidarity will promote
effective educational policies and will enhance the
bargaining position of educational interest groups. The
cultural symbols of the past which are the "ultimate ethnic
myth" (57) for the Anglo-Indian can and should be removed.
Solidarity would increase inter-racial understanding and
improve cross-cultural relationships between Anglo-Indians
and Indians.

The next chapter discusses the second issue (c.f.
discussion above Ch. 1 p.30) which is language. The

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